D S PRICE, 25 CENTS 

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Jfrmenia and Tt$ 
People 



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THE WINTHROP PRESS 
82-84 LAFAYETTE PLACE, NEW YORK 



BY 

ANDON ANDONIOS jj 

(AN ARMENIAN REFUGEE) 

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COPYRIGHT. 1896 



,'^:-sA 



The author of this book will accept engagfcmcnts 
from now 

UNTIL THE END OF MARCH NEXT 

to preach upon the 

"ARMENIAN RELIGIOUS LIFE " 

or lecture upon 

"ARMENIA AND ITS PEOPLE" 

illustrated by native songs and photogfraphs^ 

Address:— ANDON ANDONIOS, 

Care of **'Vhe Winthrop Press/' 

32 Lafayette Place, 

New York City. 
New York City, December, 1896. 



Armenia and Its People 



BY 



ANDON ANDgNIOS 

(an ARMENIAN REFUGEE) 









THE WINTHROP PRESS, 
32 & 34 LAFAYETTE PLACE, NEW YORK. 



rDSi^ 



COPYRIGHT, 1896, BY ANDON ANDONIOS, 



• -• •«• ••' 



IN A NUTSHELL 

HAVING recently arrived in America I have written 
this little book with not a little care, in a language 
that is foreign to me, and I need not state the difficulty 
I have had in adequately expressing myself in English. 
I have set forth in the following pages a brief sketch of 
the Armenian country and the mode of life therein, from 
social and religious points of view, as the result of my own 
experience during a life-long residence in Turkey and 
have introduced under the guise of fiction a true story 
about a brave Armenian young lady on which I have 
laid considerable stress. 

Having blended throughout this book humor and 
pathos, as far as liberty of speech and sense of duty 
permitted me, I have no doubt that an impartial reader 
will not only be entertained but will also be profited by 
what I have written in my simple way on the following 
topics, which are : — 

A Bird's-eye view of Armenian History and Country. 

ISToliam m edants mT''' — — ^ — ~ - 

Armenian Marriagesr"^'*^'^:^;^ 

Armenian Evening Visit§^-3 

Infancy and Funerals Among Armenians. 

Katch Oriort, a Brave Armenian Young Lady. 



A Bird's=Eye View of Armenian 
History and Country 

Armenia, which is a mountainous and a very fertile 
country, about seven thousand feet above the sea-level, 
lies on the south of the Caucasian Mountains, between 
the Black Sea and Caspian Sea; a strip of land, men- 
tioned in the book of Genesis, where, until to-day, the 
famous Mount Ararat and the lake of Van are situated. 
This is the land whence the historic rivers of Euphra- 
tes and Tigris take their origin, and majestically glide 
down into the Persian Gulf. Really it can be well de- 
scribed as an exquisite Garden of Eden, fit for human 
habitation. Armenia, it is said, dates its Christianity 
from about thirty-four years after Christ, but, according 
to history, the Armenian Bible was translated about 
three hundred years after Christ, and the national saint, 
called St. Gregory, preached the Christian doctrines 
there about that time. The Armenians to-day are as 
Christian as the English or the Russian nation, and 
they are often called " Gregorians," after the name of 
the saint mentioned above. 

Since about 1840 those Armenians who disapprove 
of priesthood and ritualistic systems have been called 
" Protestants," and they are much fewer in number than 
their " Gregorian " brethren. 

Among those Protestant Armenians there are a few 



American missionaries, located here and there, in cer- 
tain prominent towns. 

Armenia has been under the Turks or Moham- 
medans nearly 500 years, and within recent years 
there has been a great deal of empty talk in regard to 
this historic and beautiful country, bathed in human 
blood. 

In Armenia, as elsewhere throughout the Turkish 
Empire, the houses are generally built of wood, and the 
highest of them, so far as I have seen, are three or four 
stories high, so unHke the towering edifices I have seen 
in the United States during my short stay^ here. 

In Armenia or Turkey the streets are, as a rule, nar- 
row, badly paved, or not paved at all, having a single 
gutter in the middle, instead of convexly built thor- 
oughfares, with a gutter on either side, with foot-paths 
for pedestrians, such as one would see in Paris and 
other cities. 

Wild dogs of all temperament, shape, and color prowl 
about, serving as street scavengers, provided by the 
bounty of nature. At night there may be a few dim 
lamps here and there in the crooked, narrow, and 
rugged streets, but not as a matter of convenience ; and 
if any man be caught in the streets in the awful silence 
of the night without a lighted lantern after the fifth Mo- 
hammedan prayer is announced from the " minarets " 
of the lofty mosques, which is about bedtime, such a 
person is legally arrested by the patrolling gendarme or 
the Turkish guard, and what may then happen to the 
unfortunate prisoner I need not mention here. 

When I compare Turkey with the United States, how 



strikingly great is the difference between them, consid- 
ering in the latter country the electric cars, railways, all 
sorts of sanitary regulation and commercial facilities, 
and, above all, the religious and social liberties ! Now- 
adays even the ladies can ride bicycles and compete 
with men in many things, and why should they not ? 
In Armenia or Turkey I have never seen any lady mer- 
chant ,any lady telegraphist (nor even any lady butcher !) 
as one would see elsewhere. A young lady bicyclist, 
dressed in prim knickerbockers, wearing tight, stylish 
gaiters on her feet, and a tip-top Tarn O'Shanter tilted 
on her head, with a grand plume obliquely sticking up 
on its side, having altogether the appearance of a perfect 
masher, will be a novelty, and such a shocking sight to 
a timid Armenian young lady, who would regard her 
quite as a tomboy indeed ! I am afraid there will be 
hardly any chance for the " new women " in Armenia ! 
The Armenian idea of womanhood is that a woman 
should be modest, amiable, and retiring, and not for- 
ward or domineering, and those only are fit for mar- 
riage who are domesticated and submissive. How far 
these qualities will suit the young ladies of the Western 
civilization I cannot tell. 

MOHAMMEDANISM 

Mohammedanism, or a kind of Unitarianism, is the 
predominant religion of Turkey, and the only religion 
of the Turkish government, amidst millions of people 
of different nations, religions, and tongues. 

A Mohammedan, that is, a true Turk (in Turkey only 
Mohammedans are called Turks), believes in one God, 



as a spiritual power in person, in an abstract sense; that 
is, by ignoring the historical incarnation of any deity in 
the form of a man, and regards the prophets, including 
Mohammed, as the messengers or servants of such a 
God, appointed by Him to deliver His oracles, and the 
book, " Koran," being the embodiment of His mind. 

Absolute universality of one God's reign, in predis- 
posing the destiny of each individual, and on man's 
part absolute resignation ; that is, " iman " (faith) in 
Him, and works of charity — these are the chief features 
of the Mohammedan doctrine and the binding principle 
of the Turkish religion. And if there is one thing that 
a true Turk hates it is the worshiping of pictures or 
any visible phenomena, though they may be used as 
means to an end. 

But one may ask: Firstly, What are the oracles of 
God ? 

Secondly, To whom and under what conditions a true 
Mohammedan must exercise charity ? 

Thirdly, In what way absolute resignation or faith 
in God's predestination must be manifested ? 

And in the answers to these questions you will find 
many intricacies; but I am not going to discuss these 
questions. It is not an unusual thing for the Turkish 
authorities to compel the services of any working man, 
for any municipal or military work that has to be done. 
Once I heard that a soldier got hold of a cartman, and 
as they were going along the soldier began to be rather 
troublesome. At this time an elderly, serious-look- 
ing Turk, passing by, remarked that he should not be 
so cruel, and the soldier, having misunderstood him, re- 



plied by saying: " That is nothing; he is only a Chris- 
tian," and the venerable Turk explained himself by say- 
ing: " I do not mean the Christian, but I mean the 
beast." By this you may well understand of how little 
consequence is a Christian in the estimation of a Turk. 
You will not see a Christian soldier in the Turkish 
army, for Christians are regarded as aliens (tebaa). 
They must pay a tribute instead of service. A well-to- 
do Mohammedan is allowed to hire or buy any one as 
a substitute for himself in the army, and if the person so 
hired be a questionable character, it will be a good 
thing for such a one, as he may thereby escape justice. 
Hence, if there be the slightest excitement in the coun- 
try, you may well understand what excesses might take 
place by such recruits or officers promoted from this 
class, when they are let loose. 

A true Mohammedan must rehearse his prayer five 
times a day, and each time, before his prayer, must 
make his ablution (" attest ") ; that is, he must wash his 
face, forearms, and feet, or else the prayer will not be 
counted. 

It is very pleasant to hear the " muezin " (the caller 
to worship) chanting most melodiously invitations to 
the people to come to worship, in the silence of the 
night about bedtime, or early in the morning before it is 
light. 

The rich voice of the " muezin " is wafted a long way 
of¥ from the " minarets," round the balconies of which 
he walks while singing. During the period of " Rama- 
zan," a fasting period, which lasts one lunar month, no 
Turk is seen smoking or eating in the daytime, and the 



10 

Turks are by no means light smokers. I wonder how 
many Christians in the United States of America or 
elsewhere will give up their smoking and abstain from 
their soup and breakfast for a day ! 

ARMENIAN MARRIAGES. 

Marriage is one of the serious steps in life, because 
the happiness or misery of the two parties concerned so 
much depends, in the first place, upon the kind of 
choice they make. It is quite a mistake to marry for 
money or position. 

In various ways young Armenian ladies and gentle- 
men may meet each other and form an alliance for life. 
An Armenian gentleman makes the acquaintance of a 
lady either through his mother, who takes a deep inter- 
est in the matrimonial afifairs of her children, or he may 
meet a young lady by the side of a fountain or well, al- 
though it is difficult to tell how love begins. 

In Armenian or Turkish towns and villages there are 
often to be seen fountains or wells, where the young: 
ladies in the eventide come to fetch water with their 
red earthenware pitchers. If you stand by the side of 
a well, you will see the people coming from their farms, 
vineyards, or business, some on foot, others in bullock 
carts, and some others on donkeys or horses. One of 
the young ladies there by the side of the well may feel 
kindly for a gallant young man coming to satisfy his 
thirst on his journey, and give him a draft of water 
which she has just drawn from the well. The well wa- 
ter, as a rule, is clear as crystal, cold, and most refresh- 
ing. And by this thoughtful, kind action of the amiable 



11 

young lady a tender chord may move in the heart of the 
young man, if it has not moved until now ! In this way 
intimacy may begin. And if the young man desires to 
choose her as his wife he may give her a lovely Arme- 
nian rose or some other token, but he must obtain the 
consent of her parents, and offer them a sum of money. 

In other countries a young man selects the lady he 
likes, and it is not considered strange for the 
young people to be in each other's company. There is 
no doubt the people who have to live together are the 
parties most concerned, and not the outsiders, hence 
they ought to know each other well. But in our coun- 
try, it is not customary for young ladies and gentlemen 
to mix in each other's society, as the intimacy might 
soon be misconstrued, and that is why the Armenian 
mothers are so interested in the choice of a partner for 
their offspring. In fact, the mother has to recommend 
the girl she likes to her son, or the gentleman she likes 
to her daughter. 

As soon as the engagement of the young parties is 
settled, a grand dinner is given, somewhat similar to 
that prepared by the father of the prodigal son men- 
tioned in the Bible, and the ceremony is concluded with 
smoking, drinking, and festivities. 

About a fortnight before the marriage day, prepara- 
tions are made for the occasion. In a certain place, 
while the bridegroom is being shaved amidst a group of 
dancers, the godfather comes and makes a white beard 
with soap on the face of the bridegroom, and with such 
an artificial beard of soap he is taken to kiss the hands 
of his parents, and they wish him long life. 



12 

Armenian dancing is not by embracing each other as 
in the ballrooms of other countries, but by holding 
hands and forming a circle, and then the dancers go 
round and round with a jerking motion. 

A man with a white beard is much esteemed among 
the Armenians, and a well-mannered young man is ex- 
pected to treat him with reverence. An old man would 
lose his influence if he shaved his moustaches or part of 
his face. 

When I saw old men in America shaving their 
moustaches or part of their beard, I must say their faces 
seemed to me unnatural and ridiculous, and more like 
monkeys' faces than men's. 

When the bridegroom is shaved, his sisters come and 
kiss his forehead and give him presents. The Arme- 
nians, whether male or female, never kiss each other on 
the lips, as in other countries. When kissing is con- 
sidered necessary, which is very seldom, only on most 
solemn occasions, the younger kisses the hand of the 
elder, and the elder kisses the forehead of the younger. 
Kissing on the lips indiscriminately is very dangerous, 
because any one may be inoculated with disease by the 
breath or saliva of an unhealthy person. It is sad that 
such a dangerous practice should be considered eti- 
quette or sign of affection, when kissing might involve 
a danger. 

Just before the bride is married, her nearest friends 
plait her hair. The number of her plaits must be even ! 
While they plait her hair they sing such words as 
would express her feelings, such as : " Happy mother, 
may your home long remain happy ; behold 1 am going 



13 

away; may your home be ever happy." The poor 
young bride, being stirred up by these words, bursts 
into tears at the thought of leaving her home forever ! 

At sunset preparations are made in both the bride's 
and bridegroom's houses, and about midnight the cho- 
sen friends, in company with others, go to take away 
the bride, and, as it is against the Turkish laws for any 
one to go about the streets without a light after a certain 
hour at night, they carry lanterns and wax candles, 
accompanied with all sorts of musical instruments, such 
as zithers, clarinets, cymbals, etc. In some places 
you may also hear bagpipes. But the drum is the fa- 
vorite musical instrument of the Mohammedans. 

Supposing you are half asleep in your bed, and you 
are awakened by beautiful music wafted to your ears 
in the silence of the night, and if you rise, open your 
bedroom window, and look out into the pitch dark 
streets, you might see the marriage procession coming 
from a distance, with blazing torches or candles, accom- 
panied with music and merriment, which is really a 
grand sight at such a late hour. If you watch you will 
see the beautiful bride walking with the bridegroom 
amidst the crowd as they pass by. The poor bride is 
almost suffocated and crushed to pieces, as every one 
wants to see her. She is dressed in white or in colors, 
with all sorts of ornaments, such as a tiara on her head, 
golden coins or jewels round her beautiful neck, and 
long golden threads hanging from her head to her feet, 
almost covering her bashful yet charming brown eyes. 
It must be very uncomfortable for her to wear all these 
encumbrances and walk amidst the excited crowd, es- 



14 

pecially in a summer night. But love must be a won- 
derful thing, I should suppose. She must have forgotten 
sleep and all except the one nearest to her ! 

From the church the procession proceeds toward the 
house of the bridegroom, and on their arrival presents 
are given. 

According to European or American etiquette the 
giver of a present very likely will affix his card thereto, 
and the visitors will quietly go around inspecting and 
admiring the various gifts. The Armenians do the 
same thing, but with much more ado; that is, if any 
one presents a pair of bright patent-leather boots to the 
newly married bride, some one will stand up in a con- 
spicuous place and say, in a shout, " So and So pre- 
sents this pair of boots to the bride," and I cannot tell 
how many cheers will follow the demonstration. I 
need hardly say that everybody will know the bride is 
getting a pair of boots ! After the bride and bride- 
groom are kissed on their cheeks and congratulated, the 
usual sumptuous dinner is given, followed by dancing 
and rejoicings, and, after a few hours, the friends de- 
part. The wife and husband immediately after the mar- 
riage begin their home life, without going anywhere 
for their *' honeymoon," as is done elsewhere. 

Marriage is a great event in an Armenian lady's life. 
In her home life she has so much to do, and has to rise 
early. She may often be seen spinning the flax or cot- 
ton, which is placed at one end of a distaff fixed through 
her belt, as the Armenian ladies are dressed loosely, 
and do not tighten their waists like some fashionable 
ladies I have seen, deforming themselves by narrowing 
their waists so ridiculously. 



15 

ARMENIAN EVENING VISITS. 

In America you have evening lectures, concerts, or 
theaters, where ladies and gentlemen can enjoy them- 
selves, but in my country the presence of such things 
might be misconstrued, and a great havoc may be the 
result. 

After the day's toil is over, it is customary among 
Armenians to pay visits in the evening to each other's 
houses, when the dinner is over; that is, after the sun- 
set. One of the family or a servant goes in front with a 
lighted lantern. When the visitors arrive at their 
friends' house, the women take ofif their wooden clogs 
and the men their galoshes, and walk in their socks or 
slippers, into the guestroom, which is well furnished 
and clean. Afterward the men and women are seated 
separately in their respective places, like the Quakers, 
gentlemen on one side and ladies on the other. After 
being seated, the men greet each other by putting their 
right hands to their lips, and then to their foreheads and 
the women do likewise to each other. The women at 
home are expected to keep in the background, and the 
gentlemen always have the precedence of ladies! I do 
not think this will suit the " new women." After the ar- 
rival of the guests, no one is expected to sit without a 
headdress — this etiquette might admirably suit the 
Quakers. While the guests are having a chat, pres- 
ently a young lady comes in, with feminine modesty, 
terrified to utter a word. She carries in her hand a 
beautiful tray, on which are arranged rows of cups filled 
with odorous black coffee. On the tray there are also 
one or two kinds of especially prepared jams or cakes, 



16 

with separate spoons and glasses of water, or some de- 
licious home-made wine. She goes around to serve the 
guests, beginning with the gentlemen. The young lady, 
or more probably her mother, asks the guest to have his 
choice, and if the guest seems to be shy or reluctant the 
mother entreats him several times to help himself, and 
if the guest is a desirable young bachelor the young 
lady at the same time quietly may steal a look, blush- 
ingly ! After this ceremony is over the social chat goes 
on. The ladies keep to themselves on one side of the 
room on the cushioned floor, and converse in an under- 
tone, while the gentlemen on the settee enjoy them- 
selves and smoke. You might well say, '' What a 
shocking thing !" 

If the house is a Protestant house wine is not used, 
and before the guests take their leave, the good man of 
the house may read a portion from the Bible and engage 
in prayer, and they may also have a little singing. The 
guests rise, gently bow to each member of the house- 
hold, and bid farewell without shaking hands, and then 
take their lantern and hurry back home, through the 
pitch dark, crooked streets. 

INFANCY AND FUNERALS AMONG ARMENIANS. 

When an Armenian family is increased by a new vis- 
itor from the regions unknown, oh what joy there is 
in the house ! Poor mother seems to forget all her 
troubles when her mother-like glances rest on the di- 
minutive bit of humanity near her. 

The first thing that everybody in the house wants to 
know is, whether " the baby is a bov or a p^irl," but I do 



17 

not think the mother will care so long as the baby is her 
own. 

If the baby is a boy, they are proud of it, but not 
so if it is a girl, because when she grows there is no 
millinery or drapery shop, no means to improve and 
make herself independent and a help to others, but 
must stay at home until some tender chord moves in 
some love-smitten bachelor to promote her. There is no 
business for Armenian ladies as there is for ladies in 
other countries. It is a special joy to the father when the 
baby is a boy ! But I do not know what the boys would 
do if there were no girls in this world ! It would be a 
funny world to live in, would it not ? However, the 
baby is well wrapped in a white swaddling bandage, 
hands, feet, and all, except the tiny head, and is laid 
on its back in the cradle or basket, and everybody and 
anybody lifts the baby up like a ball, and so it looks in 
its tightly wrapped swaddle ! 

Poor baby dare neither move hands nor feet, all being 
so tightly wrapped ! The baby has only to gaze on the 
admirers with his beautiful bright eyes, as much as to 
say, " Wait, wait till I grow, then I shall use my hands 
and feet." The Armenian babies are not dressed like 
the babies in other countries, where they use loose, com- 
fortable gowns and enjoy perfect freedom. 

A few days after the birth of the child those who are 
concerned in the baby hurry on to get it baptized; of 
course, they do this from a religious motive, and the 
poor baby is mercilessly plunged into the baptismal font 
by the priest. Oh, what a cry and rebellion follow from 
the helpless baby, you may guess ! 



18 

What would you have done if they stripped you of 
your clothes and dipped you on your back into the cold 
water, while holding your hands and feet ? Some 
young Armenian children might wish to know where 
did this baby come from ! And such inquisitive chat- 
ter-boxes might be quieted by saying they caught the 
baby from the river, but that hardly satisfies them. 

When an Armenian dies a candle is placed above the 
head of the corpse. The hands of the corpse are folded 
across the chest. The corpse lies on the bed spread on 
the floor, which is covered with a carpet or mat accord- 
ing to the circumstances of the house. The poorer peo- 
ple use mats. The mourners surround the deceased, 
and lament most pitifully. The sight becomes very 
heart-rending indeed when the deceased is carried to his 
resting-place by four friends, with gentle steps, while 
followed by the weeping and bewailing relatives and the 
crowd. The corpse is placed in the " chah," which is 
an open bier having rails all round its sides about one 
foot deep, and has four projecting poles, two in front 
and two behind. The Mohammedans, Jews, and Prot- 
estants carry the deceased in covered coffins, but only 
the Protestants line the outside of the coffin with black 
cloth and white ribbon round the lid. 

The Mohammedans, Jews, and Protestants proceed 
hastily and in solemn silence to the cemetery, without any 
ceremony on the road. The Armenians and Greeks 
carry the corpse in a bier, as I described, and the dead 
body that is carried in an open bier is surrounded by 
evergreens and beautiful flowers and well dressed, while 
the hands are folded on the breast. The passers-by can 



19 

see whether it is a young woman or an old man with his 
venerable, flowing, snow-white beard. 

The Armenians make much ado in the streets at a 
funeral. The priest solemnly chants as he precedes the 
bier, while the fumes of incense, which burns in a censer 
swinging in his hand, fill the air deliciously and serve to 
remind one of the solemn occasion. A group of boys 
dressed in white gowns go in front of the priest, and 
carry crosses or pictures held on the top of poles. 

Carrying the dead body in the open bier and the 
lamentation illustrate the ancient custom in Palestine, 
that existed about nineteen hundred years ago, which is 
proved by the story recorded so graphically in the 
Bible, of the widow's only son rising and sitting while 
he was being carried to be buried. The face of a dead 
person will, with eloquent silence, speak volumes to the 
passers-by. It says that " here lieth one who thought, 
spoke, loved, and was loved, and now what is left is 
nothing but clay; the real is no more here." 

When the corpse is buried in the cemetery you may 
see the crowd treated with wine, as tea is not a universal 
beverage among the Armenians at any time. In a cer- 
tain place you might see in a Greek cemetery on the 
gravestones the profession of the deceased sktched; that 
is, if he was a bootmaker, the sketch of a boot, and so 
on. 

KATCH ORIORT, A BRAVE ARMENIAN YOUNG LADY. 

The city which is the scene of my story about a 
young Armenian heroine is one of the largest and most 
typical Turkish towns. It is about a day's journey by 



30 

railway from Constantinople, although a few years ago 
there was no railroad connecting them, and it took sev- 
eral days to travel from the Turkish capital to this city 
in bullock carts or on horseback. It is situated on the 
inclines of several small hills. The one called " Yel- 
drum," on one side, and the other called " Keyuk," on 
the other, are pretty high, and the whole city might be 
justly called a city of gardens. 

On one side of the city, on the bank of an ever-flowing 
broad river, there is an extensive forest known by the 
name of " Seray itchi," which is adorned with tall and 
overshadowing majestic trees, and all about the city are 
crowded with gigantic trees, vineyards, and fruit trees 
stretching miles and miles over the hills. Silk being one 
of the chief products of the city, here and there round 
about the valleys on the river sides will also be seen 
mulberry gardens extending over long areas. The mul- 
berry leaves are of more value than the fruit, as the 
silkworms subsist on the leaves only. 

Through the city run two great rivers — the " Marit- 
sa " on one side and the " Tounja " on the other, both 
coming from the lofty Balkan Mountains in Bulgaria, 
and flowing into the JEgesm Sea, just close to the en- 
trance of the straits of Dardanelles, where certain gun- 
boats of the European powers and the United States of 
America were prepared in vain to enter Constantinople 
during the recent Armenian massacres, which are too 
ghastly to describe. 

Over the " Maritsa " stretches a magnificent lofty 
bridge nearly half a mile long, with pure white marble 
parapets on either side, and exquisite domes in the 



21 

middle, ornamented with curious Turkish inscriptions. 
Within these domes stone seats are provided. From 
this bridge you will see the city mostly built of wooden 
houses, lying before you like an open map, here a Mo- 
hammedan " minaret," and there a " minaret," towering 
up to the heavens to enormous heights. And you will 
also see belfries of Christian churches scantily scat- 
tered about through the city. The middle of the city, 
called " Kalleh itchi," is the aristocratic part of the 
town, inhabited mostly by the Armenians, Greeks, 
and a few Turks, most of the Turks being away from 
this aristocratic center. This important part of the 
town is surrounded by a thick wall having high towers 
rising above it at various points. The city gates of the 
wall, in different parts of the town, are kept closed at 
night. The Turkish guards, " Zaptiehs," who watched 
in the guardhouses close to the gates, let any one in 
that carried a lantern provided with a light, for, accord- 
ing to the Turkish rule, no one dares to walk late at 
night in the dark without carrying a light with him. 
After entering the " Kalleh itchi " you come to a very 
large stone-built fountain called '* Kourou Cheshmeh," 
as there are drinking-fountains at different corners of 
the streets, and all of them have well-known names. 
Close to this " Kourou Cheshmeh " fountain, obliquely 
on the opposite side you will see a little, lead-roofed, 
somber-looking Turkish mosque, with a pretty high 
*' minaret " projecting on its side, and tapering to a 
point. Right opposite this curious building you will 
see a long, narrow street with old-fashioned wooden 
houses on either side. If you watch closely you will see 



23 

the road is concavely built without any sidewalks, and 
it is paved with rugged stones of all sizes and shapes, so 
that an American young lady would not find it easy to 
ride through on her bicycle or walk on with her tightly 
fitting boots ! But the Armenian ladies neither wear 
tight boots nor ride bicycles. When you look up and 
down the street, you will see curious houses, plastered 
outside in yellow or white, and you will also see the 
third house on the left, a patriarchal-looking, massive 
wooden building having a sloping roof, covered with 
overlapping red tiles. This house is only two stories 
high, having a long stepping-stone in front of a weather- 
worn, two-folded gate, rows of windows on the right 
and above, and on the left there is a square bow-win- 
dow projecting, which is screened with wooden lattices. 
Once, in my constitutional walk, I saw a bow-window 
in the city of New York, opposite the George Washing- 
ton Arch, in the Washington Square, somewhat similar 
to the one of this Armenian house. The wooden lat- 
tices of this Armenian bow-window served to screen 
the ladies of the house when they wished to 
have a peep, out into the streets, as it is not safe 
for any young Armenian lady to sit in an open 
window, for fear of the Turks and other 
strangers passing by. This patriarchal house is the 
home of Katch Oriort, our heroine. This house has a 
large garden behind it adorned with pear and other 
trees on one side, and on the other side of the garden 
there will be seen a silk factory and a granary under a 
long shed, and in the middle of the garden you will also 
see a well having a pure white, circular marble basin in 



23 

front of it about one foot in depth and three feet in 
diameter. It is quite common for the Armenian houses 
not only to have a garden, but also a well several fath- 
oms deep, containing clear and cool water. For drink- 
ing purposes they have better water, than that of the 
well, in the fountains, either in the houses or in the 
streets. 

Katch Oriort is the daughter of a well-to-do Arme- 
nian silk manufacturer and land-owner. She is distin- 
guished alike for her heroism, piety, and intellectual 
attainments. 

Many young ladies in civilized countries have ample 
scope, in learning not only needlework and cookery, 
without which no lady ought to be regarded accom- 
plished, but they can also acquire proficiency in literary 
work, in music, dancing, and languages, although many 
of them nowadays hardly require more than one lan- 
guage, and many are qualified to pass examination even 
in cycling ! But in Katch Oriort's time, for an Arme- 
nian lady to be able to read and write was considered, 
not only out of place, but something extraordinary and 
wonderful. An Armenian lady was not supposed to 
have any higher duty in life than getting married and 
bringing up her children. But Katch Oriort thought 
differently. Her idea was that ladies, as well as gentle- 
men, ought to be educated, and acted accordingly, 
which the following story will show. 

A national Armenian school having been recently 
opened for ladies, the priest called on her father to send 
his daughters to the school, he being one of the princi- 
pal men in the city. Doubtless the priest thought, if 



24 

his daughters were allowed to go others would follow 
his example. But the old-fashioned father would not 
tolerate such a thing. When Katch Oriort heard his 
decision she was much grieved, and vexed her parents 
so much with her tears and pleadings that at last they 
consented, in order to have peace in the house, but none 
of her sisters would follow her good example, as it was 
considered unnecessary for a lady to be educated. She 
took her old-fashioned quill pen and green earthenware 
inkstand, according to the style in her days, and went to 
school. In time she wrote such a good hand that one 
day the venerable priest complimented her by saying, 
" How beautifully you write on unruled paper." Noth- 
ing could have been more gratifying to her than this 
expression of the priest. 

Armenian ladies do not know anything about calis- 
thenics, lawn tennis, riding, or other outdoor exercises, 
as do the ladies in other countries. One day, as Katch 
Oriort and her companions were playing " hide and 
seek," they heard the voice of the priest or teacher, as 
no young man would be permitted to teach young la- 
dies. The group of girls were so terrified that they took 
refuge in the lavatory, " hargavor." The indignant 
priest, having found them in their hiding-place, gave 
each a slight beating as he put them out one by one. 
Katch Oriort was so much insulted at this that she at- 
tended school no more, though at this time she was in 
the highest grade, or grammar class ! How much the 
young ladies in America and elsewhere ought to appre- 
ciate their educational advantages and social liberties ! 

When Katch Oriort was about seventeen she became 



25 

very much interested in reading a Bible that happened 
to be in her home, and as she read it she was struck 
with the simple truths of the way of salvation. In order 
to escape the interference of her people at home, she got 
up by night, lit the old-fashioned tallow candle or the 
oil cruse, and in this way Katch Oriort searched the 
Scriptures at night, after the people of the house had 
retired to bed. Kerosene lamps or gas have only be- 
come known among Armenians within recent years. 

What she was doing was soon discovered, and her 
people thought that the best way to divert her attention 
from religious questions would be to hide the Bible in 
a secret place, so the people of her home hid the Bible 
from her in the granary among the grain. They 
thought it out of place for a lady to search the Scrip- 
tures. The Bible is chanted only by the priest in the 
church, and a lady or a gentleman dare not know more 
than the priest, the only guide of his flock. Katch Ori- 
ort was very anxious to recover her Bible, and one night 
she saw in her dream the exact spot where the Bible was 
hidden. I do not say I believe in dreams, but I say this, 
that it is quite possible for God to reveal His mind by 
means of a dream. Next day Katch Oriort told her 
people that she knew where the Bible was. She went 
with them straight to the granary in her Armenian 
garb, as the Armenian ladies are dressed loosely, hav- 
ing broad sleeves, the neck of the shirt being loosely 
fastened, and the waist comfortably held by a sash or 
belt, not like the fashionable European ladies I have 
seen, who tighten their waists to such an extent that 
they render themselves ugly and ridiculous. I think a 



26 

woman is comely when she is in her natural state, just 
as God made her, without hanging a piece of metal, 
gold though it be, from her ears, if not from her nose, 
quite like the heathen. However, Katch Oriort, on her 
arrival at the granary, put up her broad sleeves, pushed 
her hand into the grain, and found the Bible in the very 
place she had dreamed. This astonished her people so 
much that they began to reverence Katch Oriort for 
discovering her Bible so miraculously. The priest was 
sent for to talk to Katch Oriort on religious questions. 
The priest knew how to chant the Bible in the church, 
but, not being well up in his text, had no chance against 
Katch Oriort, as she knew the Scriptures well, and was 
able to quote passages from it, in order to confirm her 
argument, and the priest had to go away. 

Although Katch Oriort's views on religious ques- 
tions and importance of ladies' education (not in ball- 
rooms, theaters, or Parisian latest styles) clashed with 
those of others, yet soon the people in her home and 
elsewhere began to esteem her. She knew whose she 
was and whom she served, when she understood the 
Bible she had searched. In heart she was pure, and 
possessed lofty ideas. These qualifications are the only 
means whereby one can rise above the petty annoyances 
and turmoil of the vanity fair of this world. In manners 
she was well disposed, amiable, and energetic, as be- 
comes a lady ; and in appearance she was stately, having 
sparkling, piercing dark eyes, with long eyelashes, 
while her jet black, flowing hair adorned her 
lovely head, suiting her sweet expression, and 
her loose garments were becoming to her age 



27 

and patriarchal home, and she made herself use- 
ful, either in drawing water from the well in 
the garden or by taking part in the domestic work, as 
all true ladies ought to feel dignified by occupation, in- 
stead of depending on servants for every little thing, 
either for dressing their heads or stitching their buttons. 
I wonder how many ladies there are in stylish Ameri- 
can homes that can make a pot of tea or a plate of soup ! 
Too many restaurants, too much pleasure, are apt to 
render the young ladies unfit for a home life. A sen- 
sible young man will select a useful wife, and not one 
merely to look at, like a mantelpiece ornament. How- 
ever, Katch Oriort went about the house, discharging 
her duties like a ministering angel. Her amiability and 
Eastern modesty won the aflfection and admiration of 
others. Her parents thought they ought to get her mar- 
ried without consulting her feeUngs, as among Arme- 
nians it is customary for the parents, especially for the 
mothers, to choose suitable wives or husbands for their 
children, not like the gentlemen or ladies in America 
and elsewhere that are free to choose as they wish. Katch 
Oriort was not in a hurry to get married, and wanted to 
take a deliberate step in such a serious matter, and she 
had her own will and ideas on the question of matri- 
mony: that people should not get married for conven- 
ience' sake, for position or wealth, but only for affec- 
tion and true love. Katch Oriort's father was an aus- 
tere, real patriarchal, but good-hearted old gentleman, 
about six feet tall, of erect attitude and commanding 
disposition, who thought much and spoke little, and no 
one could speak to him on religious or other questions 



28 

without realizing that he was in the presence of a supe- 
rior person. The young sons or daughters of this old 
gentleman stood in a kind of reverential awe before him, 
according to the customs and manners of superior Ar- 
menian families, but the mother was the most accessible 
person for all. 

Armenian fathers are unlike European fathers, in 
that they do not chat and play with their children, lest 
they become too free in manner. But I do not see why 
fathers should not be on familiar terms with their chil- 
dren in talking with them (not smoking) and sympa- 
thizing with their way of thinking. I think there is a 
great deal, when we talk with children, we ought to put 
ourselves on their level, remembering that we also were 
in their position in the time past, and in this way we 
might lift them gradually to our standard of thought 
and action, instead of keeping ourselves aloof. But. at 
the same time it is so disgraceful to see impudent chil- 
dren, with long tongues, who not only smoke, but sadly 
lack in decorum and manners. 

Katch Oriort's father had an intimate young gentle- 
man friend, aged about twenty-five, who was in business 
with him in his silk factory and was the friend of the 
house. This young man used to be so persecuted on 
account of his religious views by the church people out- 
side, that his mother even turned against him, although 
she was a good woman. But he endured peacefully and 
acted as a gentleman. Katch Oriort's father was so 
much struck by his tolerance, gentleness, and courage 
that he used to say of him, " I love that gentleman like 
my own son," and Katch Oriort had a stolen interview 



2Q 

with this gentleman now and then, and used to feel so 
much for him, being in sympathy with him, and grieved 
over the cruel persecutions he endured so calmly, while 
he was left friendless. Of course, sympathy is the begin- 
ning of true love. A young lady and gentleman begin 
to love each other only when they begin to feel for each 
other and wish to excel in kindness, because kindness 
is Love in disguise. Stylish dress, beautiful bonnets, 
golden rings, or curled moustaches do not produce true 
love. The purity of heart, kind disposition, and bravery 
of this young man moved a tender chord in the heart of 
Katch Oriort, and she loved him dearly, and would not 
marry any one else, notwithstanding the arrangements 
made by outsiders to divert her attention elsewhere. 
He had a commanding appearance, open forehead, ex- 
pressive eyes, through which one could read noble qual- 
ities. I think the ladies, whether Armenian or not, are 
pretty well qualified to read people's' eyes, and I have 
often noticed that the instinct of perception is so strong 
in ladies, especially when they are of full age. 
At all events, that gentleman's graceful appear- 
ance, refined manners, piety, and endurance deep- 
ened not only the interest but also the love of 
Katch Oriort, which resulted in their marriage. 
Their union was one of mutual esteem and respect, 
and they lived together like two angels, always in 
love, unlike many other marriages. Once a widow, 
who resided in a large fashionable house in one of the 
European towns, told me that her husband used to 
throw slippers at her while they lived together ! What 
an awful thing it is for people to be obliged to live to- 



30 

gether while they hate each other ! Therefore it is not 
strange when I think marriage is one of the serious 
steps in Hfe's rough journey, where we often feel the 
want of human sympathy and care. Katch Oriort's 
husband was so tormented by outsiders, on account of 
his reHgious views, that the bishop of the town deter- 
mined to arrest and exile him. Here I may mention 
that the head of the Armenian or Greek Church has a 
certain amount of power from the Sultan of Turkey to 
administer justice to his flock in matters of religion. 
This young man, before his marriage, was enlightened 
by the reading of a copy of the Bible, which he casually 
obtained. Bibles were very dear, and it was not within 
the power of every one to procure a copy of it. Some 
Armenians have a notion that it is the duty of the priest 
only to chant the Bible, and that in the church, upon 
certain solemn occasions ! In fact, there was only one 
bookseller in the market-place of the town where Katch 
Oriort and her lover resided. There were no newspa- 
pers, no missionaries, but God was there, and this 
young man was awakened or " converted " from the su- 
perstitions prevalent at that time. By ''converted " I 
do not mean from any evil habit, as he had been always 
a good and godly man, but I mean he was more en- 
lightened. 

One day this young man entered a refreshment room 
on his way for a little lunch, and, as he was taking his 
meal, the occupant of the place suddenly informed him 
that a great crowd was at hand in search of him. The 
moment he heard this he ran for his life, chased by a 
furious concourse of people, with all sorts of destructive 



31 

instruments in their hands, such as cudgels, knives, dag- 
gers, etc. Even in an ordinary day it is quite a usual 
thing in Turkey to see the Circassians or Turks orna- 
mented with daggers or pistols while they walk up and 
down the streets or bazaars, where they may be seen en- 
gaged in buying or selling. Even the sight of such peo- 
ple is repulsive. When you see, say, a fierce-looking 
Circassian, who wears a long, conical, white headdress, 
with a broad rim of black fur around it, a long, gray 
coat, tight boots coming up to his knees, white bone 
cartridge tubes arranged across his breast, and a broad 
dagger about a yard long hanging from his leather 
belt, and he may also be carrying a revolver on his side, 
you will be astonished why such people are allowed to 
go about ! However, while Katch Oriort's husband 
was being chased by a furious crowd through the nar- 
row and crooked streets, he saw an empty barrel on his 
way, it being quite a common thing for the merchants 
to leave their empty barrels in the streets. Katch Ori- 
ort's husband hid himself under it, and the crowd passed 
by without taking any notice of him. After they passed 
him he came out of the barrel and took refuge in a 
house without being hurt at all. I have no doubt if the 
furious people had caught him they might have chopped 
him to pieces, without even giving him a trial before the 
court of the church. 

Finally Katch Oriort's husband received a ferman 
(decree) from the Sultan, and was able to go about his 
business without being molested for his religion. One 
day, on his way home, in passing through " Cooleh 
Capou," a market street near the guardhouse at the 



32 

city gate, the shop people immediately began to hoot 
and jeer him, one informing another of his passing. 
On seeing the threatening attitude of the mob he un- 
rolled the ferman from the Sultan, and showed it to 
the excited natives, who no longer dared to touch him, 
and he was thus able to pass through the street unhurt. 
Katch Oriort was very much annoyed by the cruel per- 
secutions he endured. In prosperity and adversity 
Katch Oriort's husband delighted to speak of God, and 
his favorite expression was " Doksa se Theos .'" that 
is. Praise be to God ! 

By and by the home of Katch Oriort became the only 
Protestant church in that city where she lived, which 
contains nearly 80,000 people. 

I never saw a man so fearless of death as the husband 
of Katch Oriort. He thought of death only as a gate to 
go to Heaven. He used to work very hard in order to 
maintain his family. One night while he was busy cut- 
ting wood, his little boy, only a few years old, with nice, 
curly hair, sat before him, waiting for his father. It 
was late at night, and the dear little boy interrupted his 
father now and then, by saying: " Father, I am sleepy; 
let us go." Suddenly, while they were there, a tremen- 
dous noise took place outside the door, that caused 
much excitement; evidently some mischievous person 
wished to act as a ghost in order to frighten the people. 
There is a notion among the Turks that the evil spirits 
walk at night. Katch Oriort's husband did not be- 
lieve in such nonsense; nevertheless, after this incident 
he did not feel well, and was laid up in bed. During his 
illness I was staying in his house. One morning, while 



33 

in bed, in the upper story of his wooden house, I heard 
beautiful singing. When I arose and came down I 
found that this godly man had been singing with his 
wife. He was lying on a cushion spread on the floor, 
and Katch Oriort sitting on the settee at his head. The 
room was a very plain one. The walls were plastered 
in yellow, and the only ornament on the wall was a mir- 
ror with a black, broad wooden frame, suspended at the 
entrance on the right of the door. 

His brother-in-law came in, and asked during the 
conversation, " Supposing you die, what do you think 
will become of you ?" To this question Katch Oriort's 
husband cheerfully replied in my hearing, " When the 
hour of death comes there is a Home for me, where I 
shall just pull the string and walk in." His brother-in- 
law knew what he meant by this, and could not restrain 
his tears. Among Armenians it is quite a usual thing to 
have a string passing through a hole at the door. When 
the string is pulled down the latch behind the door is 
raised up and the door is opened. 

Katch Oriort was in great sorrow, but her husband 
reminded her that they were not married like many 
others, and that she should not be overgrieved after he 
was gone, because God will take care of her and her six 
children. After this he blessed his children, as his part- 
ing farewell, and was no longer able to speak. It was 
his habit to ask grace at the table before a meal by hold- 
ing his two hands up, and now, though speechless, he 
held up his two hands in the attitude of prayer. Katch 
Oriort, who was seated on the settee at his head, 
stooped and asked, " Are you praying ?" He simply 

tLcf C. 



34 

nodded, whereby he meant " yes." His eyes faded, and 
soon after he was no more. Next day, a few Protest- 
ant Armenians came, put the remaining clay into a cof- 
fin, and carried it to the Protestant cemetery on a hill. 
At his burial the crowd sang the same hymn that he 
sang with his wife before his death. Katch Oriort shed 
many tears. She was left with six children and without 
a copper even to buy bread. Katch Oriort never knew 
what poverty was, but now she had to earn a living by 
sewing from morning till late at night. In this way she 
preferred to remain a widow and rear her children, for 
she loved them. It would be a big book if I could nar- 
rate all she endured for long years until her children 
grew to maturity. 

One day, as she sat at the window of her house, wait- 
ing for her sons to return home as usual, she saw the 
people running in the streets to and fro in great alarm, 
many of them being covered with blood from their own 
wounds. On inquiry she was told that the Turks had 
been breaking into the Armenian church and carrying 
many away. Katch Oriort in search of her sons, went 
about the streets, and when she arrived at the Armenian 
church she stood amidst the infuriated Turkish soldiers 
who drove with their bayonets any Armenian they 
found. While she watched the ghastly scenes she saw 
her two sons and a young neighbor, all of whom she 
saved, and no one dared to touch her. She took the ter- 
ror-stricken young fellow to his mother, and when she saw 
her son she knelt before Katch Oriort and repeatedly 
kissed her hand, out of gratitude for saving her son. 
However, the human butchery continued in the city, 



35 

and one day, while the bullets showered like rain from 
many quarters, Katch Oriort's youngest son, who is a 
superior young gentleman of culture and position, 
knowing several European languages, including Eng- 
lish, was also severely wounded. He was put into a 
hospital, and while the human blood flowed in the 
streets of the city like a river, Katch Oriort decided to 
leave the country with her grown-up daughters and 
sons. She took her wounded son from the hospital and 
embarked on a vessel in the harbor without losing much 
time, and traveled by night with her children, except 
her eldest son, who was away^ at that timej > It is almost 
a miracle how they could leave the country. A young 
Armenian doctor more than once attempted to escape 
to America, and the Turks not only turned him back, 
but they also took his money from him. 

The sea raged furiously, and the boat tossed over the 
foaming waves in the dark, hither and thither, while the 
stars shone above in their splendor, until Katch Oriort 
with her family safely reached a foreign country, whose 
language they knew not. On their arrival the doctors 
of the place consulted together and decided to operate 
on her son, but on further deliberation it was settled that 
the operation should take place in one of the European 
capitals. Katch Oriort located her other children in a 
rented house, and left in the morning with her wounded 
son, like a guardian angel by his side, until they arrived 
at their destination, where they were treated most 
kindly. The son was put in one of the best hospitals 
in the capital, and when an eminent professor exam- 
ined the wound he said, " This wound does not require 



36 

any operation at present." In a few days the wound 
healed, and Katch Oriort, having admired the beautiful 
European buildings, the like of which she had never 
seen, returned rejoicingly with her gallant son to meet 
the rest of the family in her new home. 

When Katch Oriort sailed by night during the Turk- 
ish turmoil and confusion, her eldest son could not 
embark with her, but sailed at the same time by another 
boat to a far country, surmounting untold difficulties by 
land and by sea. As a matter of interest, I give the lit- 
eral translation in English, some of the words written 
by Katch Oriort to her eldest son, and they are the fol- 
lowing : — ' 

" My blessed son " — " I have been expecting thee, 
but I see that I have to wait yet. I rejoice for thy 
safety and continue my prayer in thy behalf. The help 
of God is with thee now wherever thou art. I am com- 
forted by thy letters. The . . . thou sent re- 
minded me thy assistance in my troubles since thy early 
days. Should it be narrated, it will be an interesting 
story. Thou knowest well all these good thoughts, the 
blessings thou receivest, and the strength thou possess- 
est are not from thyself. . . . May thy courage in- 
crease day by day by the help from above. If thou 
findest any one who loveth the Lord thou must look 
upon such a one as one of us. . . ." 

" I am anxiously looking forward for thy letter, my 
beloved son. God be with thee. 

" Thy mother." 

The above unique style of Katch Oriort during such 



37 

perilous circumstances will give a good glimpse of her 
noble disposition. 

It is true that Katch Oriort was not married like 
many others, and that God had taken care of her and 
her six children until to-day, even in her old age. 

The brief story about Katch Oriort I have just nar- 
rated will show that she is truly a heroine in the real 
sense of the word, especially when you compare the cir- 
cumstances in Turkey with those of a civilized country 
elsewhere. I only wish that the reader may be bene- 
fited by what I have honestly written in my own simple 
way. 



,j:'gRARY OF CONGRESS 



019 617 289 




